PAZHUHESH NAME-YE QURAN VA HADITH
Year:2019 | Volume:12 | Issue:24|Papers Count:10

Understanding the Quran depends upon appreciating meanings of the single words and concepts that are interconnected and interrelated like a chain. Nominal hapax legomenon in the Quran is a word that occurs only once in the holy Quran. Hence, such words need semantic scrutiny since they are difficult to understand. Accordingly, understanding hapax legomenons calls for examining and identifying their structures and roots, exploring their meanings in dictionaries and examining their syntagmatic and paradigmatic relations so that both an accurate and appropriate means of understanding the Quran can be provided, and the translations and interpretations which have errors due to not taking the meaning of these words into account can be scrutinized, and thus an appropriate model for their meanings and translations can be provided. Thus, in the case of the word menhaj, in verse 48 of the holy Surah al-Machr('39')edah, as a nominal hapax legomenon, the above-mentioned steps were followed, its real meaning was extracted from lexical resources considering its root and structure, its meaning was evaluated considering its context and its syntagmatic relations with the term sher’ eh and its paradigmatic relations with the words which are semantically similar to it, including the words serat, sabil, najd, fajj, hobok, jodod, and ri’ were studied. The result was that although some words are synonymous with some others, this relation is not absolute; it is rather relative. In fact, semantically speaking, each word has a meaning which is independent of that of other words, and the word menhaj means ‘ a clear, bright path’ . Finally, the three translations (Meybodi, Makarem Shirazi and Ansarian) of the word menhaj were pathologized, and the authorchr('39')s suggested translation was offered.

Among the verses of the holy Quran which are all illumination, some verses are remarkably prominent, enlighten other verses, and closely correspond to other verses. Understanding such verses is only possible by making use of the Quran-through-Quran interpretation method. “ Tafsir al-Mizan” , which is one of the most efficient interpretations of the present age, has managed to greatly illuminate the ambiguity of some verses by using the Quran-through-Quran interpretation method and extracting Divine purposes by citing similar verses. This research work, based on the descriptive-analytic method, has examined some types of similar verses related to the topic of shafa’ at case by case focusing on Surah al-Baqarah after specifying similar verses in “ Tafsir al-Mizan” , dividing them, both verbally and semantically, and citing some examples. These verses have been thematically classified, and their verbal and semantic similar counterparts have been identified, categorized and mentioned below them. Some commentators’ negligence towards similar verses related to the topic of intercession has led them to reject the principle of intercession or to say it belongs only to God. Therefore, at the end, the views of some commentators and scholars from other commentaries on the subject of intercession have been offered, and hence the similar verses related to the topic of intercession have been validated, considering the views of Allameh Tabatabaei and other commentators.

The word tazakkor (reminding) is one of key words in the holy Quran and has a long history in philosophical, ethical and Islamic mystic fundamentals. There are significant differences between the concept of tazakkor in philosophy, particularly what is derived from the theory of tazakkor or Platonic archetypes, and what is understood from the truth of tazzakor in the context of Quranic culture. Molavichr('39')s “ Mathnawi” , as one of the exalted, mystic works of poetry, which has been directly influenced by Quranic teachings, is among the works that both explicates the concept of Platonic tazakkor and incorporates various manifestations of Quranic tazakkors and beautifully exploits them in various positions and places. This article attempts to explain the philosophical and Quranic manifestations of the concept of tazakkor and their reflections in Molavichr('39')s “ Mathnawi” and to delve into the profound outlook of this great mystic and scholar.

Imagery used in various texts is a rhetorical and artistic way of communicating ideas. Creation of works of art is one of the most effective ways of conveying ideas. The use of different types of rhetorical techniques, as well as the use of words and the way they are combined and arranged, is one of the important imagery techniques. In addition to the holy Quran, the use of imagery language is observed in other religious texts, including “ Sahifah Sajjadiyyah” . A study of the seventh prayer of “ Sahifah Sajjadiyyah” reveals that imagery technique has been used in it. The images in this prayer have been mainly created using metaphor, i. e. eloquent analogy. This prayer is one of the few prayers in which an integrated, unified image has been presented. Throughout this prayer, we see the image of an individual who, by virtue of his circumstances, is worshiping God in supplication. This individual has been pictured as a suffering, helpless person seeking protection as he shoulders the burden of hardships. He requests God to open the closed doors and heal the calamities.

‘ Stupidity’ is one of the topics in the field of behavioral abnormalities discussed by psychologists. Imam Ali (a. s. ), who has made special efforts to correct behavioral abnormalities, has dealt with ‘ stupidity’ in numerous cases in “ Nahj al-Balagheh” . The present study seeks to examine the components of ‘ stupidity’ from the perspective of “ Nahj al-Balagheh” . It was carried out using the descriptive, analytic method and library study. The findings reveal that, from the viewpoint of Imam Ali (a. s), haste, laxity and unilateralism are signs of ‘ stupidity’ , and they can be used to spot peoplechr('39')s stupidity. Imam Ali (a. s. ) believes ‘ stupidity’ causes some damages which include inability to recognize benefits, losses and poverty, including both material and spiritual instances. Imam Ali (a. s. ) further holds ‘ avoidance’ and ‘ silence’ , either of which is subject to its own circumstances and conditions, are the two strategies which can be used to evade and prevent the harms of stupidity. Imam (a. s. ) strongly recommends avoiding stupid people, the opposite of which is making friends with them and receiving advice from them. ‘ Silence’ is another solution which can be utilized when it is impossible to avoid stupid people. Regarding the therapeutic aspects of ‘ stupidity’ , it should be noted that although there is no explicit cure for ‘ stupidity’ in the words of Imam Ali (a. s. ), giving due consideration to the words collocating with ‘ stupidity’ in Imam Alichr('39')s language reveals that ‘ stupidity’ can be cured by making use of wisdom.

In the early centuries of Islam, various sects were formed on the basis of Muslim differences in ideological and theological issues, especially on the issue of Imamate, and each of these sects adopted their own ideas and practices in justifying their sectarian beliefs and explained and interpreted the concepts related to the principles of religion, including towhid (Unity), nabovvat (Prophet-hood) and Imamate, relying on their own religious and political views and opinions. Morjachr('39')ah, Khawarij and Qadriyyeh, each of which gave rise to other sects and religious divisions, are just a few examples of such sects. Amir al-Muchr('39')minin calls these sects and divisions Ahl al-Aqachr('39')avil in Nuraniyyat Hadith and says what all these sects have in common is their belief in the Prophet-hood of Mohammad (p. b. u. h. ) and their dispute over the recognition of his welayat. In this article, we attempt to study these sects and their characteristics by focusing on the narrations from the Ahl al-Bayt (a. s. ).

One of the common views in contemporary Quranic research is the dialog on the existence of allegory and symbolic language in the Quran and Quranic stories. Citing such arguments as the common literary style between the Quranic stories and human stories, the use of symbols with specific modes of expression in the Quran and the cases in which the Divine intent is expressed through questions and answers, some theorists declare that allegory and symbolic language exist in the Quran and Quranic stories. In contrast, others have challenged the existence of symbolism and allegory in the stories of the Quran, citing such arguments as the incompatibility between imagination and scene setting in the stories of the holy Quran due to its truthfulness. Considering the consequences of the arguments and assertions of those who disagree with the existence of allegory and symbolic language in the Quran, we may conclude that their opinion is firmer, and in the present article, this issue is dealt with within the framework of ‘ the theory of the exponents of symbolism and the reaction of the critics’ and the criticschr('39') attitudes. All in all, it has been concluded that asserting that some stories of the Quran are likely to be allegorical does not imply that they are imaginary and are devoid of realism. Tamaththol (symbolic representation) is one of the Quranic significations manifested in some scenes of the Quranic stories and can be a good solution to the allegorical stories. Metaphysical facts are another manifestation of the realities of the universe that have been portrayed to the addressees through symbolic representation in the holy Quran.

The question of the authority of the exterior of the Quran is among the issues common to usul al-fiqh (the principles of Islamic jurisprudence), tafsir (interpretation) and Quranic sciences. The present article delves into this issue discussing the most prominent theories about it such as the views of Akhbari and Usuli scholars. The critiques of the theory that seeks to refute this authority are typically intended to reconcile the rival views and reach a mutual understanding among them. This is a controversial issue between Akhbari and Usuli scholars, as well as among Usuli scholars themselves. Hence, most of the theories quoted here hold that either school is partly right in its claims. Among the analyses and critiques presented, Mirza Ali Iravani’ s theory is more impeccable. Classifying the manifestations of religious texts into dogmatic and non-dogmatic, he has proposed a new way.

Estekhlaf verse is the fifty-fifth verse of the holy Surah al-Noor, in which God makes a promise that those believers who carry out good deeds will be the successors of the rule of the righteous, disseminate the true religion and be in peace. This is one of the verses which is interpreted to refer to Imam Mahdi’ s (a. s. ) movement. Abolfazl Borqaei, having a background in Shiite religion and, of course, being inclined towards revisionism, came up with ideas that were contrary to the fundamental principles of Shiism and raised doubts about them. In the book ‘ A Scientific Study of the Mahdi Hadiths’ , he tries to deny the common opinion of Shiite commentators on the issue that the manifestation of the promised rule in estekhlaf verse is the rule of Imam Mahdi (a. s. ) and his companions. In doing so, by distorting what such Shiite scholars as Sheikh Tusi, Tabarsi and Abu al-Fat-h say in “ Tebyan” , “ Majma’ al-Bayan” and “ Ruh al-Janan” respectively, he tries to show that they are in agreement with him. This article seeks to criticize his arguments in this field by comparing the ideas in the above-mentioned works of interpretation with those of Borqaei.

The Quran includes numerous verses that refer to the eternity of the people of the Heaven and the Hell. It speaks of a group of blissful people who reside in the Heaven forever and enjoy its blessings and another group of miserable people who are doomed be punished. There is disagreement among commentators and theologians over what eternity is and whether there is a difference between the eternity of the people of the Heaven and that of the Hell. Most of them believe ‘ eternity’ denotes the same conception about the two groups of people: the people of the Heaven and the Hell will never be displaced. In this regard, the views of Allameh Tabatabaei and Mohammad Sadeqi are of great importance. Since, in some verses, the eternity of the people of the Heaven and the Hell has been said to depend on the persistence of the heavens and the earth, the meanings of ‘ heaven’ and ‘ earth’ and the degree of their persistence are first explored in this article, and then the question of eternity is examined. Some consider heaven and earth worldly entities, but Allameh Tabatabaei and Sadeqi believe they are otherworldly phenomena. In Allameh’ s idea, they are permanent, but Sadeqi believes they are mortal. Hence, Allameh holds that the eternity of the people of the Hell is infinite, but according to Sadeqi, it is finite. From the results obtained, it can be concluded that, given the meaning of the word khulud and the verses talking about the equality of sin and punishment, Divine justice and Godchr('39')s innocence of all cruelty, the residence of the people of the Hell will be limited, and, given the Divine grace and mercy and considering the Quranic text, that of the people of the Heaven will be permanent.